Virtues of the first ten days of Dhu al-Hijjah:
Among the twelve months of the year, the days that hold virtue and superiority include the first ten days of Dhu al-Hijjah, which have special importance due to the congregation of the mother of all acts of worship. Accordingly, numerous texts related to their virtues have been reported in both the Book and the Sunnah.
The majority of commentators have interpreted the Divine statement: «وَالْفَجْرِ ٭ وَالَّيَالِي عَشْرٍ ٭ وَالشَّفْعِ وَالْوَتْرِ»
to mean the first ten nights of Dhu al-Hijjah by «ليالي عشر» (ten nights). Based on this interpretation, Allah Almighty swearing by the nights of Dhu al-Hijjah alone is sufficient to indicate their importance.
The virtues of the first ten days of Dhu al-Hijjah are explicitly established with authentic chains of narration from the Prophet Muhammad (peace be upon him). For example, the following hadith is mentioned in Sahih Bukhari:
«عن ابن عباس قال، قال : رسول الله صلى الله عليه وسلم : ما من أيام العمل الصالح فيها احب إلى الله من هذه الأيام يعني أيام العشر، قالوا يا رسول الله ولا الجهاد فى سبيل الله ؟ قال ولا الجهاد فى سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشي»
Narrated Abdullah ibn Abbas (may Allah be pleased with them): The Messenger of Allah (peace be upon him) said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people said: “Not even Jihad in the way of Allah?” He said: “Not even Jihad in the way of Allah, except for a man who goes out with his life and wealth and does not return with anything.”
This hadith clearly illustrates the virtue of the first ten days of Dhu al-Hijjah and also shows that small good deeds during these days are more beloved to Allah than great righteous deeds on other days.
Based on this hadith, some scholars have declared the first ten days of Dhu al-Hijjah superior even to the last ten days of Ramadan. However, in light of the hadiths regarding the virtues of the last ten days of Ramadan, another group of scholars considers the last ten days of Ramadan superior to the first ten days of Dhu al-Hijjah. Another opinion regarding superiority is that the days of Dhu al-Hijjah are superior to the days of Ramadan because they include the Day of Arafah, which is superior to all other days of the year, while the nights of the last ten days of Ramadan are superior to the nights of Dhu al-Hijjah because they include Laylat al-Qadr, which is superior to all other nights of the year.
The distinctive feature of the first ten days of Dhu al-Hijjah is that many important acts of worship come together in these days. For example, Hajj, Umrah, fasting, prayer, and sacrifice—such important acts of worship and days do not coincide together, but in these ten days, all these acts are gathered together.
Therefore, during the first ten days of Dhu al-Hijjah, one should maximize well-known acts of obedience and worship such as prayer, fasting, recitation of the Quran, remembrance and supplications, glorification, praise, and charity, because compared to other days, the love of these deeds increases in the sight of Allah, as is evident from the mentioned hadiths. Especially, adherence to the following prescribed acts of worship is necessary.
(a) The first ten days of Dhu al-Hijjah and Takbirs:
Saying the Tahleel «لا اله الا الله», saying the Takbir «الله اكبر», and saying the Tahmeed «الحمد لله» are among the special acts of the first ten days of Dhu al-Hijjah, mentioned in the hadiths.
«عن ابن عمر قال، قال : رسول الله صلی اللہ علیہ وسلم : ما من أيام أعظم عند الله ولا أحب إليه العمل فيهن من هذه الأيام العشر، فاكثروا فيهن من التهليل و التكبير والتحميد»
Narrated Ibn Umar (may Allah be pleased with them): The Messenger of Allah (peace be upon him) said: “There are no days more beloved to Allah than these ten days, nor any deeds more beloved than the deeds of these days. Therefore, during these days say abundantly:
«لا إله إلا الله», «الله أكبر», and «الحمد لله».”
Based on this hadith, scholars have ruled the Takbirs permissible at all times and places throughout the entire ten days without distinction of time or place. Imam Bukhari (may Allah have mercy on him) narrated that Abu Hurairah and Ibn Umar (may Allah be pleased with them) used to go to the market during these ten days while loudly proclaiming the Takbirs, and people would respond by saying the Takbir upon hearing their voices. Imam Baqawi and Bayhaqi also narrated this report. Imam Tahawi Hanafi said that our elders used to say the Takbir throughout the entire ten days of Dhu al-Hijjah. This narration was mentioned by Allama Amir Yamani Sanani in Sabil al-Salam.
The famous hadith commentator Sheikh al-Hadith Allama Ubaidullah Rahmani Mubarakpuri (may Allah have mercy on him) discussed this in detail and presented his research, stating: “In my opinion, it is apparent that the Takbirs are permissible and recommended from the beginning of Dhu al-Hijjah until the end of the days of Tashreeq (13th Dhu al-Hijjah), and it is not correct to restrict the recommendation of Takbirs to after prayers, for men, in congregation, or for residents of the city only. Rather, during these days, Takbirs are permissible at all times and for every Muslim, as is evident from the reports of Ibn Umar and Ibn Abbas (may Allah be pleased with them).”
Words of Takbir:
The words of Takbir established from hadiths and reports are:
1. «الله اكبر الله اكبر، لا إله إلا الله، والله أكبر، الله أكبر ولله الحمد»
Its chain is authentic.
2. «الله اكبر كبيرا، الله اكبر كبيرا، الله اكبر واجل، الله اكبر ولله الحمد»
Its chain is authentic.
3. «الله أكبر، الله أكبر، الله اكبر كبيرا»
Its chain is authentic.
According to Hafiz Ibn Hajar Asqalani (may Allah have mercy on him), this is the most authentic wording of the Takbir.
Actually, no authentic Marfu’ hadith establishes the exact words of the Takbir. The mentioned phrases and some other Takbirs are transmitted from the sayings of the Companions and the Successors, some of which are authentic and some weak. For detailed information, studying Arwa’ al-Ghaleel:
and “Tanweer al-Aynayn bi Ahkam al-Adhahi wal-Eidayn” is beneficial.
(b) Not cutting hair and nails:
For those intending to offer sacrifice, it is prohibited in authentic hadiths to pluck, cut, shave hair, or trim nails on any part of the body during the first ten days of Dhu al-Hijjah. The narration in Sahih Muslim on this topic is quite clear.
«عن أم سلمة قالت : قال رسول الله صلى الله عليه وسلم : ”إذا دخل العشر وأراد بعضكم أن يضحي فلا یمس من شعره و بشره شيئا“ وفي رواية : ”فلا يأخذن شعرا ولا يقلمن ظفرا“، وفي رواية : ”من رأى هلال ذي الحجة وأراد أن يضحي فلا يأخذ من شعره وأظفاره“»
It is narrated from Umm al-Mu’minin Hazrat Umm Salamah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: When the first ten days of Dhu al-Hijjah arrive and any of you intends to offer a sacrifice, he should not touch his hair or skin (i.e., should not cut them). In one narration, it is mentioned that he should neither cut hair nor trim nails. Another narration adds that whoever sights the moon of Dhu al-Hijjah and intends to offer a sacrifice should not remove his hair or nails.
From this hadith, it is understood that removing hair from any part of the body by any means and trimming nails during these days is not correct, rather it is forbidden. Imam Ahmad, Imam Ishaq, Imam Dawood al-Zahiri, and some Shafi’is hold this view because the prohibition in the hadith is absolute, and an absolute prohibition indicates impermissibility.
Imam Shafi’i (may Allah have mercy on him) in one of his statements did not declare it forbidden but disliked (makruh), and in another statement, he considered avoiding shaving and trimming for those offering sacrifice as recommended (mustahabb). Imam Abu Hanifa (may Allah have mercy on him) considered shaving and trimming during the first ten days of Dhu al-Hijjah permissible without dislike. In light of the evidence, the view of Imam Ahmad ibn Hanbal (may Allah have mercy on him) and his followers is more correct.
For those who cannot offer a sacrifice, cutting hair during these days
The prohibition of cutting or trimming hair and nails during the first ten days of Dhu al-Hijjah mentioned in the hadith applies to those who intend to offer a sacrifice. However, for those who are not able to afford a sacrifice or do not intend to offer one, there is no hadith that forbids cutting hair or nails. Nevertheless, a narration in Sunan Abi Dawood and others hints that if a person who cannot afford to offer a sacrifice cuts their hair and nails on the day of Eid al-Adha, they will receive the reward of sacrifice. It is narrated from Hazrat Abdullah bin Amr bin Al-As (may Allah be pleased with them) that the Prophet Muhammad (peace be upon him) said: “I have been commanded to celebrate the day of sacrifice as Eid, and Allah has ordained it for this Ummah.” Someone asked him, “If I do not have any animal for sacrifice except a milking female goat, should I slaughter it?” He (peace be upon him) replied: No, «ولكن تأخذ من شعرك و أظفارك و تقص شاربك وتحلق عانتك، فتلك تمام أضحيتك عند الله»
Meaning: “You should trim your hair and nails, cut your mustache, and shave the hair below your navel; this will be considered your complete sacrifice before Allah.”
Al-Albani has classified this hadith as weak, but some scholars consider its chain of narration to be good (hasan).
(c) Fasting in the first ten days of Dhu al-Hijjah:
Regarding fasting in the first ten days of Dhu al-Hijjah, a hadith is narrated from one of the Pure Wives (Mothers of the Believers) that:
«كان رسول الله صلى الله عليه وسلم : يصوم تسع ذی الحجة، و يوم عاشوراء، و ثلاثة أيام من كل شهر . . . .»
Meaning, the Messenger of Allah, peace be upon him, used to fast the nine days of Dhu al-Hijjah, and also used to fast on the Day of Ashura and three days every month.
From this hadith, the recommendation of voluntary fasting in the first nine days of Dhu al-Hijjah is evident. As for the hadith narrated from Hazrat Aisha Siddiqah, may Allah be pleased with her, that «ما رأيت رسول الله صلى الله عليه وسلم صائما فى العشر قط»
I never saw the Messenger of Allah, peace be upon him, fasting during the first ten days of Dhu al-Hijjah. Scholars provide several responses to this, for example: Hazrat Aisha, may Allah be pleased with her, stated this according to her knowledge; secondly, her statement can be attributed to illness, travel, or some excuse; thirdly, as Hafiz Ibn Hajar Asqalani, may Allah have mercy on him, wrote, it is likely because the Prophet, peace be upon him, sometimes recommended certain acts but occasionally left them so that they would not become obligatory upon the Ummah. Here, Hazrat Aisha Siddiqah’s statement can also be understood in this context.
For details, refer to Fath al-Bari: 559/2, Hadith: 969, Sharh Nawawi Sahih Muslim: 312/8, Hadith: 2781.
(d) Fasting on the Day of Arafah and its Virtue:
There is great virtue in fasting on the Day of Arafah during the first ten days of Dhu al-Hijjah. It is narrated from Hazrat Abu Qatadah (may Allah be pleased with him) that «سئل رسول الله صلى الله عليه وسلم الله عن صوم يوم عرفة، فقال يكفر السنة الماضية و الباقية»
meaning the Messenger of Allah (peace be upon him) was asked about fasting on the Day of Arafah, and he (peace be upon him) said,
“It expiates the sins of the past year and the coming year.”
Fasting on the Day of Arafah is recommended for non-pilgrims, but for the honored pilgrims, it is better not to fast on this day so that they may engage in remembrance and supplication with full strength and vigor, as the Day of Arafah and standing at Arafah is the essence of Hajj.
On which date should the fast of Yawm Arafah be observed?
Actually, Yawm Arafah is said to be on the 9th of Dhu al-Hijjah, the day when the pilgrims stand in the plain of Arafah. On this basis, Muslims in the Islamic world observe the fast on the 9th of Dhu al-Hijjah according to the sighting of the moon in their region. This is because, according to the most authentic stance of the scholars, the beginning of Ramadan, Eid days, the days of Tashreeq, and Ashura of Muharram are all based on the moon sighting specific to each location. Also, regarding the fasts of the first ten days of Dhu al-Hijjah, the hadith from Sunan Abi Dawood mentioned above contains the words «تسع ذي الحجة», which clearly indicate the 9th of Dhu al-Hijjah. Therefore, in my opinion, this stance is more correct. And Allah knows best.
However, some scholars, based on the words «صوم يوم عرفة» in the hadith narrated from Hazrat Abu Qatadah (may Allah be pleased with him), hold the view that the fast is originally legislated for the day of Arafah itself, when the pilgrims gather in the plain of Arafah. According to the moon sighting in Saudi Arabia, that day is at least one day earlier than the sighting in our region. That is, when it is the 9th of Dhu al-Hijjah in Saudi Arabia (Yawm Arafah), in the Indian subcontinent it is the 8th or 7th of Dhu al-Hijjah. And when we fast on the 9th of Dhu al-Hijjah according to our calculation, it will be the 10th or 11th of Dhu al-Hijjah according to Saudi Arabia’s calculation, which is not Yawm Arafah. Therefore, Muslims everywhere should fast on the day when the pilgrims are standing in Arafah. Today, it is certainly not difficult to determine which day is the day of standing in Arafah.
Arguments for both positions have been briefly mentioned; one may act according to whichever they find convincing. However, my personal inclination is towards the first opinion because the religion is based on simplicity, ease, and convenience. Even thirty or forty years ago, this convenience was not available that people outside Makkah could definitively know the day of standing in Arafah in advance and fast on that day. At that time, obviously, people continued to fast on the 9th of Dhu al-Hijjah, and their fast was considered valid. For people outside Makkah, investigating the exact day of Arafah for the purpose of fasting on that day is a hardship that is not correct. And Allah knows best.
Sacrifice!
Virtue and Rules & Issues
Meaning of Sacrifice:
In the Urdu language, the word sacrifice is specifically used for the slaughter of an animal, which Muslims slaughter during Eid al-Adha and the days of Tashreeq to draw closer to Allah. However, the word “Qurban” in the Arabic language, in its literal meaning, is general and applies to every good deed through which closeness to Allah Almighty is attained. Accordingly, the author of “Al-Qamus Al-Muheet” has written that «القربان – بالضم – ما يتقرب به إلى الله تعالیٰ» Qurban – with a dhamma on the letter “Qaf” – refers to every act through which closeness to Allah is achieved. And in the Tafsir Jami’ al-Bayan, it is stated that «القربان اسم لكل ما يتقرب به إلى الله من ذبيحة و غيرها» meaning Qurban refers to every act through which closeness to Allah is attained, whether this act is in the form of slaughtering an animal or otherwise.
In the Holy Quran, the word “Qurban” has also been used in this literal sense. For example, in Surah Al-Ma’idah, Allah Almighty mentions the incident of the sacrifice of the two sons of Adam (peace be upon him) using this word, stating:
«وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا»
“And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice.”
And in the Tafsir, it is mentioned that one son (Habil) offered a sheep, and the other son (Qabil) offered a sacrifice of grain sheaves before Allah.
The word “Qurbani” that we Muslims use in Urdu specifically for slaughter has been expressed by various words in the Quran and Sunnah:
◈ «أضحية» This word is generally used in the Ahadith regarding sacrifice.
◈ «نسك يا منسك» In the Holy Quran, these words have been used for sacrifice in the following verses:
➊ «قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ»
“Say, Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds.”
➋ «وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ»
“And We have ordained for every nation a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals.”
In the Hadith, the word «نسك» is also used. For example, it is narrated from Hazrat Anas (may Allah be pleased with him) that «ومن ذبح بعد الصلاة فقد تم نسكه و أصاب
سنة المسلمين» meaning whoever slaughtered (the sacrificial animal) after the Eid prayer, his sacrifice was complete and he followed the Sunnah of the Muslims.
◈ «ذبح» This word is used in the context of the sacrifice of Hazrat Ismail (peace be upon him). «وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ»
“And We ransomed him with a great sacrifice.”
In numerous Ahadith, derivatives of this word have also been mentioned. For example, in the above-mentioned Hadith, the word «ومن ذبح» appears. Additionally, in another Hadith, it is stated that «من كان ذبح قبل أن يصلي فليذبح مكانه أخرى»
“Meaning whoever sacrificed before the prayer must offer another sacrifice in its place.”
◈ «نحر» This word also appears in the Holy Quran, as stated:
«فَصَلِّ لِرَبِّكَ وَانْحَرْ»
“So pray to your Lord and sacrifice [to Him alone].”
History of Sacrifice:
Certain verses of the Holy Quran clearly indicate that the history of sacrifice is very ancient; in fact, it is correct to say that this act of worship began in the world immediately after the arrival of the father of mankind, Prophet Adam (peace be upon him), as mentioned in Surah Al-Ma’idah regarding the sacrifice of his two sons. It is explicitly stated that the sacrifice of one son (Habil) was accepted due to his sincere intention, while the sacrifice of the other son (Qabil) was not accepted because of the lack of sincerity and piety.
For details, see Surah Al-Ma’idah, verses 2 to 31.
After Prophet Adam (peace be upon him), the biography of Prophet Ibrahim (peace be upon him) also prominently mentions sacrifice. This sacrifice was so beloved to Allah that it was preserved among all subsequent nations, as indicated by the verse:
«وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ»
“And We made their mention to remain among later generations.”
This clearly shows that the legitimacy of sacrifice in the Ummah of Muhammad is due to preserving the memory of the Abrahamic tradition.
Similarly, the above-mentioned verse of the Holy Quran:
«وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ»
“And We have appointed for every nation a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals.”
also clearly indicates that this tradition has continued among all past nations.
An Unparalleled and Memorable Sacrifice:
Although the tradition of sacrifice was common among previous nations and Allah’s sincere and righteous servants have always offered various types of sacrifices purely for the pleasure of Allah, the truest sacrifice mentioned in the world’s most truthful book, the Holy Quran, is one that is unparalleled in sincerity, devotion to Allah, selflessness, dedication, and submission throughout human history and is remembered until the Day of Judgment. This is the sacrifice when, at the slightest command of Allah, His most sincere servant and chosen prophet, Hazrat Ibrahim Khalilullah (peace be upon him), not only firmly resolved to sacrifice his beloved son Hazrat Ismail Zabihullah (peace be upon him) in the way of Allah but also put him down on his side on the ground to carry out the sacrifice.
It is as clear as daylight that the entire life of Sayyiduna Hazrat Ibrahim (peace be upon him) was full of trials, tests, and examinations. At every step, Allah tested him in various ways, and after refining him through the furnace of all these tests, when he became pure like refined metal, He placed the crown of «إمام الناس» on his head and declared him a leader, guide, and ideal for all humanity. Along with this, He honored him with His friendship (Khilat) and bestowed upon him a unique distinction. The most difficult test of his life was taken in his final days, in old age, when the demand for the sacrifice of his beloved son Ismail, who had reached the threshold of youth and was capable of becoming the support and staff for his old age, was made by Allah. Allah mentioned this unparalleled event in the Holy Quran with great brevity yet comprehensiveness, making it alive and eternal until the Day of Judgment. Following this, some aspects of this event are being highlighted in the light of the Quran.
Demand for the sacrifice of the son by the father:
According to the Quranic narration, when Prophet Ibrahim (peace be upon him) had a worthy and promising son, Ismail (peace be upon him), who reached the age of maturity or near puberty, Prophet Ibrahim (peace be upon him) saw a dream in which he was sacrificing Ismail (peace be upon him). Since the dream of a prophet is revelation and divine command, Prophet Ibrahim (peace be upon him) quickly understood that Allah was demanding the sacrifice of his son. Therefore, he immediately prepared himself for this noble act. However, he deemed it appropriate to discuss the dream with his son and seek his opinion so that before his own test, his son would also be tested to see how ready he was to obey the divine command and comply with Allah’s order, and to what extent the training and blessings he had received had permeated his veins and essence. Otherwise, no opinion or consultation has any effect before the divine command. The background of this event is described in the Quran in these words:
«فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ»
“When he (the boy) reached the age to walk with him, he said: ‘O my dear son! I saw in a dream that I am sacrificing you; now tell me, what is your opinion?’”
Fortunate son ready to be sacrificed:
Sacrifice, said the father after seeking his son’s opinion on the matter. The son, setting a high example of devotion and self-surrender, promptly said: My dear father! What is the need to ask my opinion? Fulfill the command that Allah has given you. I am submissive before the divine command and am gladly ready to be sacrificed in the way of Allah. God willing, you will find me among the patient ones. Observe the son’s response in the words of the Quran:
«قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ»
“The son said: O my father! Do as you are commanded; InshaAllah, you will find me among the patient ones.”
The great sacrifice:
Thus, the compassionate and kind father was prepared to sacrifice his beloved, cherished, and only son in the way of Allah, and the fortunate, gentle, and patient son was ready to be sacrificed by his father’s hand. Then, turning this dream into reality, the father laid the son down on the ground on his side or forehead. Seeing this scene, surely the earth must have trembled and the heavens must have shaken, yet there was no slight wavering in the determination and resolve of the father and son. The father was about to slit the son’s throat when a voice came from the heavens: Stop, Ibrahim! It is not intended for you to take the life of your beloved and precious son. This was a unique test of your friendship, in which you have succeeded and triumphed. We have turned the dream into reality and established an immortal example of devotion and self-sacrifice. There is no need to sacrifice the son; instead, sacrifice this ram that has come from Paradise to satisfy your spirit of sacrifice. I liked your act and spirit of selflessness and sacrifice so much that I have decided to keep your Sunnah alive among those who come after you. The Quran describes this unparalleled sacrifice in a very eloquent style as follows:
«فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ﴿١٠٣﴾ وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ ﴿١٠٤﴾ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿١٠٥﴾ إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ ﴿١٠٦﴾ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ﴿١٠٧﴾ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ ﴿١٠٨﴾ سَلَامٌ عَلَىٰ إِبْرَاهِيمَ ﴿١٠٩﴾ كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿١١٠﴾ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ»
“In short, when both had submitted and he (the father) laid him (the son) down on his forehead (or side), We called out to him, ‘O Ibrahim! You have fulfilled the vision. Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice. And We left for him [favorable mention] among later generations. Peace upon Ibrahim. Thus do We reward the doers of good. Indeed, he was of Our believing servants.'”
Thus, the sacrifice of Ibrahim (peace be upon him) became a lesson of admonition and guidance for the believers until the Day of Judgment.
Legitimacy of Sacrifice:
The command of sacrifice is explicitly mentioned in the Holy Quran in Surah Al-Kawthar:
«فَصَلِّ لِرَبِّكَ وَانْحَرْ»
“So pray to your Lord and sacrifice.”
Maulana Hafiz Salahuddin Yusuf (may Allah preserve him) wrote in the commentary of this verse that “Here, the light refers to the essence of sacrifice; besides this, it includes sacrificing animals as charity and benevolence, sacrificing at Mina during Hajj, and sacrificing on the occasion of Eid al-Adha.”
Allama Ibn Qudamah (may Allah have mercy on him) wrote that the commentators have interpreted «نحر» to mean sacrifice. After that, he narrated the consensus of all Muslims on the legitimacy of sacrifice «و أجمع المسلمون على مشروعية الأضحية»
There are many hadiths in the collection of Prophetic traditions regarding the legitimacy of sacrifice, for example: It is narrated from Hazrat Anas (may Allah be pleased with him) that «كان النبى صلی اللہ علیہ وسلم يضحي بكبشين و أنا أضحي بكبشين»
“The Prophet (peace be upon him) used to sacrifice two rams, and I also sacrifice both.”
It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) in a Marfu’ hadith that the Prophet (peace be upon him) said: «من وجد سعة فلم يضح فلا يقربن مصلانا»
“Whoever has the means to sacrifice and does not do so, let him not come near our Eid prayer ground.”
The Ruling on Sacrifice
Despite the consensus on the legitimacy of sacrifice, there is disagreement among scholars regarding its ruling. The Hanafis have declared it obligatory for every capable Muslim, and they have argued this from the verse of Surah Al-Kawthar. However, those who say it is a confirmed Sunnah have responded that the command here is not for the obligation or fardhness of sacrifice, but rather it commands sacrifice solely for Allah, excluding others.
According to Imam Shafi’i, Imam Malik, and Imam Ahmad ibn Hanbal (may Allah have mercy on them), sacrifice is a confirmed Sunnah. Similarly, the majority of scholars and Allama Ibn Hazm (may Allah have mercy on him) have explicitly stated that there is no evidence from the Companions (may Allah be pleased with them) for its obligation. On this basis, the scholars of Ahl al-Hadith also hold that it is a confirmed Sunnah rather than obligatory. Sheikh al-Hadith Allama Mubarakpuri (may Allah have mercy on him), after a detailed discussion, wrote: «وقد ظهر بما ذكرنا رجحان قول من ذهب إلى أن الأضحية سنة مؤكدة غير واجبة، يكره تر كها: لمن يقدر عليها، و وهن قول من ذهب إلى وجوبها».
“This means that in light of the mentioned evidences, it becomes clear that the opinion of those who do not consider sacrifice obligatory but rather a confirmed Sunnah, whose neglect is disliked for a capable person, is stronger. Also, the weakness of the opinion of those who consider sacrifice obligatory becomes apparent.”
Imam Bukhari (may Allah have mercy on him) established a chapter in his Sahih Bukhari regarding sacrifice «باب سنة الأضحية» and then narrated the report of Hazrat Ibn Umar (may Allah be pleased with them) «هي سنة و معروف» “meaning sacrifice is Sunnah and this is well-known.” Then he mentioned this hadith «من ذبح بعد الصلاة فقد تم نسكه و أصاب سنة المسلمين» “meaning whoever sacrifices after the prayer, his sacrifice is complete and he has followed the way of the Muslims.”
Similarly, Imam Tirmidhi (may Allah have mercy on him) explicitly stated that it is a confirmed Sunnah and dedicated a chapter in his «جامع» titled «الدليل على أن الأضحية سنة». Then he narrated the report in which a person asked Hazrat Ibn Umar (may Allah be pleased with them) whether sacrifice is obligatory or Sunnah? They only replied: «ضحي رسول الله صلى الله عليه وسلم و المسلمون» “meaning the sacrifice was performed by the Messenger of Allah (peace be upon him) and all the Muslims.” After this, Imam Tirmidhi wrote «و العمل صلی اللہ علیہ وسلم على هذا عند أهل العلم أن الأضحية ليست بواجبة و لكنها سنة من سنن النبى صلی اللہ علیہ وسلم يستحب أن يعمل بها، و هو قول سفيان الثوري و ابن المبارك»
“This means that the practice of the scholars is that sacrifice is not obligatory but rather the Sunnah of the Prophet Muhammad (peace be upon him), which is recommended to follow. This is also the opinion of Sufyan al-Thawri and Abdullah ibn Mubarak.”
Those who have said that sacrifice is a confirmed Sunnah rather than obligatory also base their argument on this narration from Sahih Muslim in which the Prophet Muhammad (peace be upon him) said: “Whoever intends to sacrifice and the ten days (of Dhu al-Hijjah) come, let him not cut his hair or nails.”
Their argument from this hadith is that here the sacrifice is linked to intention. If sacrifice were obligatory and fardh, it would not be dependent on intention and desire, because no one has the choice to do or not do something that is obligatory.
Weak and fabricated narrations regarding the virtue of sacrifice:
Although the legitimacy of sacrifice is established through the Quran, Sunnah, and consensus, and this Sunnah has been continuously and widely practiced by the Ummah from the Prophetic era until now, there is no mention of its virtue or reward in any authentic hadith. As Ibn al-Arabi wrote in his commentary on Tirmidhi: «ليس فى فضل الأضحية حديث صحيح», meaning that there is not a single authentic hadith regarding the virtue of sacrifice. After mentioning Ibn al-Arabi’s statement, the author of Marā’at al-Mafātīḥ also confirmed and supported it by writing «الأمر كما قال ابن العربي، والله أعلم», meaning “the matter is exactly as Ibn al-Arabi said.” And Allah knows best.
Nevertheless, some narrations regarding this matter have become very popular among the common people and the elite, which unfortunately some preachers and speakers unfamiliar with hadith and Sunnah narrate without hesitation, and some writers even dare to mention the original narrations in their writings. However, attributing such narrations to the Holy Prophet ﷺ or narrating them is a grave sin, and severe warnings of Hellfire have been revealed in authentic hadiths for such people. Therefore, some of these narrations are mentioned here solely for the purpose that scholars and the public become aware of them and avoid narrating them.
For the judgment on these narrations, benefit has been taken from Shaykh al-Hadith Allama Ubaidullah Rahmani’s Marā’at al-Mafātīḥ and Allama Muhammad Nasiruddin al-Albani’s Silsilat al-Ahadith al-Da‘ifah wa al-Mawdu‘ah.
First narration: «عن زيد بن أرقم قال قال أصحاب رسول الله صلى الله عليه وسلم الله يا رسول الله ما هذه الأضاحي ؟ قال سنة أبيكم إبراهيم عليه السلام، قالوا مالنا فيها يا رسول الله صلى الله عليه وسلم ؟ قال بكل شعر حسنة، قالوا فالصواف يا رسول الله ؟ قال بكل شعرة من الصوف حسنة»
“It is narrated from Hazrat Zaid bin Arqam (RA) that the Companions of the Messenger of Allah ﷺ asked: O Messenger of Allah! What are these sacrifices? He ﷺ replied: They are the Sunnah of your father Ibrahim (AS). The people said: O Messenger of Allah! What do we gain from them? He ﷺ said: For every hair, a good deed. The people said: O Messenger of Allah! What do you say about the wool? He ﷺ said: For every hair of wool, there is a good deed.”
This narration is fabricated. It has been narrated by Imam Ahmad, Bayhaqi, and Hakim etc. through the chain of «عائذ الله عن أبى داؤد عن زيد بن أرقم», and Hakim also declared it authentic, but Mundhiri criticized it after mentioning it and contradicted Hakim by saying «بل واهية، عائذ الله هو المجاشعي و أبو داود هو نفيع بن الحارث الأعمى، وكلاهما ساقط»:
“Meaning the chain of this hadith is weak (very weak). ‘Aidh Allah is originally from al-Mujashi‘, and Abu Dawood is Nafi‘ bin al-Harith al-A‘mi, and both are unreliable.”
Al-Busiri wrote in Majma‘ al-Zawa’id that “in its chain, Abu Dawood Nafi‘ bin al-Harith is present, and he is abandoned and has been accused of fabricating hadith.” Bayhaqi narrated from Imam Bukhari (RA) that he said: “‘Aidh Allah al-Mujashi‘ did not narrate from Abu Dawood.” Ibn al-Turkmani said that Abu Dawood Nafi‘ is abandoned. Imam Dhahabi mentioned him in his two books Al-Kashf and Al-Du‘afa.
Imam Dhahabi explicitly wrote about Abu Dawood that he fabricated hadiths. Ibn Hibban said: “His narration of hadith is not reliable.” Similarly, regarding ‘Aidh Allah, Imam Abu Hatim said he is a denier of hadith.
Second narration: «عن عائشة قالت قال رسول الله صلى الله عليه وسلم له ماعمل ابن آدم من عمل يوم النحر أحب إلى الله من إهراق الدم وإنه ليأتي يوم القيامة بقرونها وأشعارها وأظلافها، وإن الدم ليقع من الله بمكان قبل أن يقع بالأرض، فطيبوا بها نفسا»
“It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: On the day of sacrifice, no deed of a person is more beloved to Allah than shedding blood. The sacrificial animal will come on the Day of Judgment with its horns, hair, and hooves, and before the blood falls on the ground, it establishes its status with Allah, meaning it becomes accepted. Therefore, perform the sacrifice with a happy heart.”
This narration has been reported by Tirmidhi, Ibn Majah, Hakim, and Bayhaqi in the manner of «ابو المثني – سليمان بن يزيد عن هشام بن عروة عن أبيه عن عائشة». Regarding the chain of this hadith, Imam Dhahabi said about Abu al-Muthanna Sulayman ibn Yazid: «سليمان واہ و بعضهم تركه» meaning “Sulayman is extremely weak,” and some hadith scholars have declared it abandoned. Mundhiri wrote that «سليمان واه وقد وثق» meaning “Sulayman is very weak,” and this has also been confirmed. Imam Baghawi said that “Abu Hatim declared it severely weak.” Also, Imam Bukhari (may Allah have mercy on him) said that “this hadith is mursal and Abu al-Muthanna’s hearing from Hisham ibn Urwah is not established.”
Third narration: «ماعمل ابن آدم فى هذا اليوم أفضل من دم يهراق إلا أن تكون رحما توصل»
“On that (sacrifice) day, no deed of a person is more virtuous than shedding blood except maintaining kinship ties.”
This hadith is weak. Mundhiri wrote that “Tabarani narrated it in Al-Mu’jam Al-Kabir through the chain of Ibn Abbas. In its chain, there is a narrator named Yahya bin Hasan Al-Khashni whose condition I do not know.” Hashimi wrote that “it is weak.” Allama Albani states that in Al-Mu’jam Al-Kabir, I found this hadith through the chain of «حسن بن يحي الخشني عن اسماعيل بن عياش عن ليث عن طاوس عن ابن عباس» instead of Yahya bin Hasan Al-Khashni, which indicates that some copies have mistakenly reversed the name of Hasan bin Yahya Al-Khashni. It was also found that this hadith is weak because both Ismail bin Ayyash and Laith ibn Abi Sulaym are weak narrators, meaning the chains are consecutively weak.
Fourth narration: «عظموا ضحايا كم فإنها على الصراط مطايا كم»
“Make your sacrifices large and fat, for they will be your ride on the Bridge (Sirat).”
Al-Albani said: This hadith is without origin with these words,
Ibn Salah said «هذا حديث غير معروف ولا ثابت»
“Meaning this hadith is neither known among the Muhaddithin nor established.”
In one narration, instead of «عظموا» it is «استفرهوا», which means to sacrifice a valuable, healthy, and fat animal. Imam Al-Albani said: The chain of narration with this wording is also very weak.
Fifth narration: «أيها الناس ضحوا واحتسبوا بدمائها، فإن الدم وإن وقع فى الأرض فإنه يقع فى حرز الله»
“O people! Sacrifice and hope for reward from the blood of the sacrifice, for although the blood falls on the earth, it actually reaches the presence of Allah Almighty.”
This hadith is fabricated. Al-Tabarani narrated it in Al-Mu’jam Al-Awsat, its chain includes Amr ibn Al-Husayn Al-Aqili who is abandoned in hadith.
Sixth narration: «من ضحي طيبة بها نفسه محتسبا لأضحيته كانت له حجابا من النار»
“Whoever offers sacrifice with a cheerful heart and hopes for reward and recompense for his sacrifice, then this sacrifice becomes a shield for him from Hellfire.”
This narration is also fabricated. Haishami wrote in “Majma’ al-Zawa’id” that in its chain of transmission there is a narrator named Sulaiman bin Amr al-Nakha’i who is a liar. Ibn Hibban said that “Sulaiman bin Amr al-Nakha’i appeared to be a good person but he used to fabricate hadiths.”
Seventh Hadith: «يافاطمة ! قومي إلى اضحيتك فاشهديها فإنه يغفرلك عند أول قطرة من دمها كل ذنب عملتيه، و قولي إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين، لاشريك له، و بذلك أمرت وأنا من المسلمين، قال عمران بن حصين : قلت يا رسول الله صلى الله عليه وسلم ! هذا لك ولأهل بيتك خاصة وأهل ذلك أنتم أم للمسلمين عامة ؟ قال بل للمسلمين عامة»
“O Fatimah, go to your sacrifice and stay there, for with the first drop of its blood, all your sins that you have committed are forgiven, and say that indeed my prayer, my worship, my life, and my death are for Allah, the Lord of the worlds, who has no partner, and He has commanded me, and I am among the Muslims.” Imran bin Husain (may Allah be pleased with him) said that I asked, “O Messenger of Allah! Is this specific for you and your household or is it general for all Muslims?” The Prophet (peace be upon him) said: “No, it is general for all Muslims.”
This hadith is rejected. Al-Hakim mentioned it as Marfu‘ through the method of «نضر بن اسماعيل ثنا أبو حمزه عن سعيد بن جبير عن عمران بن حصين» and also declared it authentic, but Imam Al-Dhahabi refuted Al-Hakim saying: «قلت بل أبو حمزه ضعيف جدا و ابن اسماعيل ليس بذاك» meaning Abu Hamzah is very weak and the narration of Nazar bin Ismail is not strong. Imam Al-Hakim cited another Marfu‘ narration through Atiyyah from Abu Sa‘id Al-Khudri as evidence, but Imam Al-Dhahabi also refuted it and wrote: «عطية واه». Ibn Abi Hatim said in Al-‘Ilal
that «سمعت أبى يقول وهو حديث منكر» “I heard my father, Imam Abu Hatim (may Allah have mercy on him), say that this hadith is rejected.”
Is the sacrifice for every household or for every individual in the household?
In light of authentic narrations, the prevailing opinion is that the sacrifice of one animal suffices for the entire household. Accordingly, except for the Hanafis, Imam Malik, Imam Awza’i, Laith, Ibn Qayyim, Shawkani (may Allah have mercy on them) and others hold this view. As evidence, they have presented the hadith in which Hazrat Ata bin Yasar (may Allah have mercy on him) asked Hazrat Abu Ayyub Ansari (may Allah be pleased with him) how sacrifices were performed during the blessed time of the Messenger of Allah (peace be upon him). He replied: «كان الرجل فى عهد النبى صلی اللہ علیہ وسلم يضحي بالشاة عنه و عن أهل بيته» “That is, during the blessed time of the Messenger of Allah (peace be upon him), a man would sacrifice a goat on his own behalf and on behalf of all his household.”
Clarification of a misunderstanding:
In fact, a very weak narration, which is very popular not only among the general public but also among the elite and educated people, states: «عظموا ضحاياكم، فإنها على الصراط مطاياكم» “That is, make your sacrifices large and fat because they will be heavy loads on the Bridge of Sirat.” This hadith is extremely weak, as clearly stated by Allama Albani, may Allah have mercy on him.
A detailed discussion about this narration has already taken place on the following pages, and the reasons for its weakness have been explained.
Due to this weak narration, an unnecessary notion has been established in the mind that if sacrifices are not made individually by each person and only the head of the household performs the sacrifice every year, then the other members of the household will be deprived of the blessing and ease of having a ride on the Bridge of Sirat, and the benefit will be confined only to the head of the household. Based on this notion, people consider it necessary for each member of the family to take turns performing the sacrifice. But when the foundation of this notion itself is weak, how can the wall built upon it be correct and durable? Therefore, the Sunnah is that instead of each individual in the household performing a sacrifice separately, the head of the household should perform one sacrifice on behalf of all the family members together, and everyone will share equally in the reward and blessings.
